Part 2 — CHAPTER XXIV. THE CONTRADICTION IN THE TRINITY.

The three persons are thus only phantoms in the eyes of reason, for the conditions or modes under which alone their personality could be realised, are done away with by the command of monotheism. The unity gives the lie to the personality; the self-subsistence of the persons is annihilated in the self-subsistence of the unity—they are mere relations. The Son is not without the Father, the Father not without the Son: the Holy Spirit, who indeed spoils the symmetry, expresses nothing but the relation of the two to each other. But the divine persons are distinguished from each other only by that which constitutes their relation to each other. The essential in the Father as a person is that he is a Father, of the Son that he is a Son. What the Father is over and above his fatherhood, does not belong to his personality; therein he is God, and as God identical with the Son as God. Therefore it is said: God the Father, God the Son, and God the Holy Ghost:—God is in all three alike. “There is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one;” i.e., they are distinct persons, but without distinction of substance. The personality, therefore, arises purely in the relation of the Fatherhood; i.e., the idea of the person is here only a relative idea, the idea of a relation. Man as a father is dependent, he is essentially the correlative of the son; he is not a father without the son; by fatherhood man reduces himself to a relative, dependent, impersonal being. It is before all things necessary not to allow oneself to be deceived by these relations as they exist in reality, in men. The human father is, over and above his paternity, an independent personal being; he has at least a formal existence for himself, an existence apart from his son; he is not merely a father, with the exclusion of all the other predicates of a real personal being. Fatherhood is a relation which the bad man can make quite an external one, not touching his personal being. But in God the Father, there is no distinction between God the Father and God the Son as God; the abstract fatherhood alone constitutes his personality, his distinction from the Son, whose personality likewise is founded only on the abstract sonship.